AN INVITATION to the DIVINE PRESENCE

I ask my Lord to help me to, be Just and to uphold justice. This is what our Lord asked of mankind from the time of the first man, Adam, up to our time, and it is what will be asked of man until the Last Day. A person who stands for justice is called ‘Haqqani’, and that title is the essential basis of all other honourable ranks in the Divine Presence. “The day when truth will benefit the truthful”. It means nothing to Allah that you were known in this life as a Muslim, Christian, Jew or Buddhist, but he will be concerned with whether you de­served the title of Haqqani. Those who have been Haqqani in this life are transformed; their very essence adopts Divine attributes so that they become ‘Rabbani’ or beings who pertain to the Lord intim­ately. It is about these people that Allah Almighty says in a Holy Hadith: Oh My servant, be obedient to Me and I will make you Rabbani Then you (also) will say to a thing ‘be’ and so will it be. When one reaches the level of Rabbani, God dresses him in His Own attributes and makes him His deputy. Then he grants you willpower that is not your own, but His. But the way to attain the Station of Rabbani leads through the Station of Haqqani, and whoever intends sincerely to be Haqqani will receive guidance from Him.

What is the nature of the station of Rabbani? For those in that station the ocean may be as a puddle, and even the whole world may be a crumb in their hands. Abdul Wahhab ash-Shaarani, a great Sufi of Egypt, said that some men of God see the world as a candle and some see it as an atom. A man of God will first be shown the nature of the universe and all of its creatures, then he will learn about the Lord Almighty. Therefore, on his Night Journey the Holy Prophet was shown the whole universe and only thereafter was invited to leave it and enter the realm of absolute Truth. He left everything, including his self, and entered the Divine Presence, but only after he had been shown ev­erything about the world did he enter Unity Oceans. He entered Unity Oceans but he was ordered back to the world to invite all Nations to follow him to the Divine Presence. Those who heed his call to ascend to the seven heavens are two sep­arate groups.

The first group consists of those who may potentially attain the Station of Gabriel. When Gabriel was leading the Holy Prophet in his ascension, he stopped at a certain point, for fear of being annihilated in the Divine. That Station represents the highest attainment possible through the mind.

The second group contains those who are prepared to sacrifice everything, even themselves, to attain absolute ‘Unity Oceans’. Their station is absolute Unity, Ahadiya, while the station of those who fail to throw off the yoke of mind, form and relativity is the station of Gabriel, the station of the awareness of Unity, Wahadiyya. The station of Wahadiyya is in Unity Oceans, but it is a ‘sub-station’. It is, however, the uttermost limit for all but the fewest of seekers.

The way to the station of Ahadiyya, of absolute Unity, is one of total inner renunciation of all hopes of being something. Some of our brothers have asked me to open up to them the doors of Divine attraction, Jadhbah. It is a kind of a power, but it is not my job to dispense power, but to take it away, that you might be empty handed and thus candidates for the station of Absolute Unity. If an unprepared person were to receive spiri­tual power, he would only wreak destruction upon himself and others. A little boy may admire the large horses the police ride, but if he we were to mount him on such a horse, do you think that he would be able to control it,? Sometimes a father may put his small son on his lap while he drives down a quiet street, and let him steer, but do you think that the father is really letting him drive? Only those who have subdued their egos may be given any power. A rocket is not launched until all of its systems have been checked many times over, and the flight of each soul to its heavenly destination is much more important than launching a rocket, so don’t imagine that Grandsheikhs em­power their murids easily.

Once, Ubaydullah al-Ahrari called one of his murids and said: “Oh Abdullah, go climb that moun­tain and wait there for me, I am coming after you.” The murid climbed the mountain and began to wait. The morning passed, then the afternoon. The sun set and still there was no sign of the Sheikh. The next day the dervish waited patiently, but still the Sheikh did not come. But his orders were clear, so he waited, a week, a month, a year, five years, and seven years. He survived on that mountain as a beast would survive. In the summer he fed himself with berries and in the winter from the bark of trees. When he prayed the birds would alight on his shoulders and at night when he chanted his Dhikr the animals would gather around him in a circle. There he waited for seven years without any news from his Grandsheikh. But the Grandsheikh had original1y received the order to send that murid to the mountain from the Holy Prophet, and he was awaiting the order to go up, after him. When the order arrived the Sheikh went up to the murid’s perch in the blink of an eye and said to him, “Oh my son, why have you been waiting here so long? I told you that I was coming, so when I didn’t come, why didn’t you come and see what had happened to me? I could have died or been hurt; I could have been lost on the mountain, so why didn’t you search for me?" The murid answered: "Oh my Master, I was ordered to wait for you, not to look for you. You ordered me to wait here until you came, and, as the saying goes, whatever a noble person pro­mises, that he will fulfil, so what about you, Oh most noble of mankind?! Is it possible for you to promise something and then fail to fulfil it? I would have waited here for you even until the Last Day. A dog will wait for you if you tell him to, so how shall I be less loyal and obedient? Besides, it was not too difficult for me to wait here, at least you came before I died, when you could have left me until that time too. I relied on your word, not on my mind’s judgement, as I know that you are caring for me.”

The murid had understood that his Sheikh was not really scolding him for staying there but that he was testing him by repeating the same argu­ments and objections that his ego had brought forward when the Sheikh had not appeared when expected. That murid attained the same level of reliance upon his Sheikh and through his Sheikh on the Prophet and ultimately on his Lord, that Abraham attained in reliance on his Lord. When Abraham was thrown in the fire by Nimrod, the Angel Gabriel came and asked him: “Are you in need of help?” “I am in need of my Lord’s help, not yours,” replied Abraham. Then Gabriel said: “Then ask your Lord for help.” “There is no need for me to ask, for He sees me, looks after me and knows well, where I am and of what I am in need.”

That murid was on exactly the same level of trust to his Sheikh. He knew that his Grandsheikh, was not a blind person, and that, therefore, he must be aware of his condition. This is why he answered his Sheikh’s queries by saying ‘Oh my Sheikh, I have no doubt that you are keeping me within the scope of your spiritual vision, so why should I apply my mind and will when I have given the reins of my will to you trusting that you will guide me to my Lord’s pleasure. I am in your hands like a dead body in the hands of those who wash it before burial.’

Then there appeared a flock of wild doves as an escort for a very large green bird, a bird which appears to murids who have successfully completed their seclusion. That is a sign that the murid is ready to be escorted to the presence of the Holy Prophet and the Grandsheikhs of his assembly. The Holy Prophet ordered Ubaydullah: “Now I have witnessed that your murid is absolutely in control of his ego. you may give him his powers.” The powers received at this point are six 1) Haqiqat ul-Jadhbah (The Secret of Attraction) 2) Haqiqat ul-Fayd (The Secret of Emanation or Outpouring) 3) Haqiqat ut-Tawassul (The Secret of Connection) 4) Haqiqat ut-Tawajjuh (The Secret of Alignment) 5) Haqiqat ul-Irshad (The Secret of Guidance) 6) Haqiqat ut-Tayy (The Secret of Folding Space) Until the Holy Prophet appears to the Grand­sheikh and takes upon himself responsibility for the murid, no powers are given. But at that time the floodgates are thrown open.

In our way we must never claim to know any­thing or to be anything, because dissolution in Unity Oceans requires the abandonment of all pretentiousness. Most people, on the contrary spend their life energy on futile attempts to grasp some­thing in their hands. However, when they open their hands to see what they have, they realize that they never caught it, or even if they did, it flies away as soon as they open their hands. Even seekers of truth sometimes attempt a ‘catch’ by trying to reach a spiritual station for the sake of their egos. In this case seekers have not completely renounced self- aggrandizement, but in accordance with their level they may attain good in this life and the next, but not that ultimate station of Ahadiyya. Only he who abandons the covetousness of this life and the next will be given pleasure that no one can imagine. A murid becomes eligible for these powers. Then he becomes free of his ego’s tyranny. When they are granted he is a free man, forever free of the limitations of time and space.

Time and space are the illusions which now bind us. When we are free they are at our command. The Power of Attraction is the power which enabled the saintly advisor of King Solomon to bring the throne of the Queen of Sheba to Jerusalem, from Yemen in the time it takes for an eye to blink, or less (Holy Qur’an, Chapter 34). This is the power that enables one to draw anything to himself. Inanimate objects are the easiest, people the most difficult. The Power of Emanation or Outpouring is the power to be the means for .the transfer of the experience of the Divine Presence to the murid. It is all embracing light that overflows the brim of the vessel. The Holy Prophet is the vessel in which these Divine favours are poured and, as they are without end, they flow from his heart to the hearts of Saints and from theirs to those of murids. The Power of Connection is the power to connect at all times to this chain of transmission of Divine power and favours. For Saints it is the intimate knowledge of the Prophet?s realities and those of the chain of Sheikhs leading to him. For those who are yet aspiring to that station it is the daily invocation of the names of those Grandsheikhs leading up to the Holy Prophet.

In our time, the time when the advent of Imam al-Mahdi is anticipated, many more people will have access to this power than ever before. The Power of Alignment enables the Sheikh to turn his heart towards the hearts of his murids at any given time, and to turn their hearts towards their destinations. If he can’t do this then it is meaningless to say that he is a Sheikh. The first step is in his turning the heart of the murid towards his own, after this it will be possible to turn it onwards. The Power of Guidance is the power to lead one on his way to his destination once he has been turned toward the direction through the Power of Alignment. For example, if you arrive at Heathrow Airport it is not enough, you must be lead or given directions to arrive at your specific destination in London. Therefore, being turned in the direction is only the first step, the door of the maze; you must be helped on through it. The Power of Folding Space is the power to travel at will anywhere in the Universe without actually travelling the distance, but rather by ‘rolling it up’ like a parchment. Such a thing is unattainable except for those, who have subdued the physical body absolutely. Presently our souls are encased in our physical bodies. The secret of this power is that, by bringing the physical body under control it becomes encased in the spiritual body, and the movement of the spiritual body is not cumbersome like that of this body. What is the speed of a donkey compared to the speed of Light? The speed of light is like a donkey compared to the speed of the spiritual body. - The End

Love Is The Water Of Life

Everything pertaining to this world is impermanent, constantly in a state of transition. Therefore, it is only natural that I am here addressing you today and elsewhere tomorrow. Don't let this condition sadden you, for, in reality, transition is God's mercy to man. Don't wish even for good times to last forever, for you wouldn't be able to bear permanence -you would just get fed up. Know that the discontinuation of any desirable state or condition is the catalyst for gaining an even deeper appreciation of what is good. Longing for the attainment of the spiritual realities of which you have caught a glimpse is the means to their attainment. Is there any morsel tastier than that upon which the fast is broken?

This is the reason that Allah Almighty created the world as it is. The signs of the heavens take their turns inspiring our souls. The rising sun brightens our day, but just when we would start to get fed up with it, lo and behold, it bows out and the soft light of the moon enchants us with its many forms: appearing first as a delicate crescent, then waxing gradually to its full and waning. If it never waned no one would be able to appreciate the awe inspiring immensity of the starlit heavens.

A Visit to God's Holy House

The threadbare pilgrim may cross snowy mountain passes and sun-scorched deserts barefoot, or even on his hands and knees in order to reach Mecca. When he finally arrives he is struck dumb by the awesome majesty of the Holy Kaaba. Tears stream down his face as he clings to its door, pouring out his heart and soul to his Lord--and the Lord fulfills his heart's innermost desire in accordance with the longing that drove him to suffer freezing wind and scorching sun. Longing brought him to the house of the Lord, but the pilgrim's dedication to his Lord will not be served by his staying in Mecca on and on, but by returning to his country with the cherished memories of his pilgrimage inspiring his faith. Should he choose to remain in Mecca he runs the risks of gradually becoming callous and hardened to the sight of the Kaaba like the inhabitants, who never had a Mecca as their distant sought-after goal, who crossed no deserts to attain it, but who may, rather, cross through the holy Mosque as a shortcut to get from one part of the market to another, barely casting a glance at the magnificent Kaaba.

Once a disciple used to attend his Shaykh's discourses only occasionally, although he lived in the vicinity of the Shaykh's Dergah (Sufi School). The Shaykh asked him: "Why do you attend so infrequently?" The clever disciple answered: "Because I don't like being asked to attend less frequently".

The sun, the moon, the stars, the Holy Kaaba, the beauty of nature or architecture, or the face of a beloved person: all these sights may inspire us, may remind us of a great truth that is alive in our hearts, but of which we are yet heedless. But don't become enamoured of the signs to such an extent that they become ends in themselves, and you cease to follow the directions they seek to impart to you. The object is not a heavenly body that will set, a symbol which may become commonplace nor a face that will age or turn away from you. When Abraham was yet a seeker of truth, at a stage of bewilderment on his road to truth, he became enamoured of the sun, moon and stars, but as each set he said: "My love is not for those that disappear".

Love is eternal, and the transitory nature of all things pertaining to this world is a sign of truth, a sign that shows us by means of contrast. Real spiritual love, love of God and love of mankind for the sake of God is the only truth, the only thing in this world that is permanently and constantly sweet. Physical separation from someone you love, in accordance with the rule that pertains to the physical, may create a longing that will cause love to increase, may augment the bliss of reunion. But on the spiritual level that love is constant, is never interrupted by distance nor by time. Your beloved may be on the moon and you may be in bliss at the thought of reunion, but if love is unrequited, that is not sweet separation but a bitter pill. The extinction of love is pitch darkness. You may regard the sunset as beautiful, but how would you feel if it were setting forever?

Love is the water of life. God created Adam from clay and water. If it were not for water the clay would hold no shape. Divine Love is what binds our souls together. That is why people become so miserable when they feel unloved. It is a feeling that something essential is missing from one's life, that life itself is incomplete, and in the face of this ache people set out in search of love with the desperation of a man dying of thirst.

Lesson in a Bumper Sticker

Yesterday, as we were driving back from Sheffield I noticed a bumper sticker that read: "God is Love". That is a statement that accords with a common level of understanding; in reality such a description can never do justice to the Almighty; never can a single word or emotion, nor even all words and all emotions come close to describing His splendour, what to speak of "being" Him. However, the saying: "God is Love" can be called a common wisdom, as the intention is to accord the highest degree of veneration and devotion to love--that is correct--but to say it is God is, let us say, an oversimplification.

Love is an attribute of God Almighty which binds His servants to Him eternally. If God were to hate mankind it would be so easy for Him to bring about an abrupt and terrible end to our follies--but He loves us and therefore shows us so much tolerance.

If you are a parent, consider your love for your children. If your son grew up to be a criminal, would you not love him still? Would you not maintain that despite his bad actions he still had good in him, his essential character is known to you as good, not evil.

Noah's Forty Clay Jugs

Everyone knows the story of Noah, peace be upon him. He is one of the five greatest prophets of God. He called on his people day and night for years, asking them to leave their evildoing, to repent and return to love of God and His worship and to abstain from wrong. His people rejected him repeatedly and scoffed at him. As much as he preached they rejected his teachings.

However he was patient and continued to preach to them. They never let up in their mockery of him. So it continued for years and years, and Noah was persistent and patient. He did not tire of calling his people to truth and goodness, and they in turn did not tire of scoffing at him. This continued for decades, a century, two centuries, and Noah was patient and persistent. Three centuries, four, five...

After nine centuries of non-stop preaching accompanied by endless mockery and rejection, Noah reached his limit. Finally he asked God to punish his people and to send a flood upon them and not leave a single one of them alive. As he was a prophet of God, God was obliged to answer his prayer. We know what came to pass.

Once some time after having been saved from the flood, the Lord addressed Noah saying, "O my servant, I am asking you to go and with your utmost care make for Me forty clay jugs." As he was an obedient servant and a great prophet, Noah immediately went about complying with this order. He gathered the finest clay he could find and spent days and nights laboring with love to create 40 beautiful clay jugs.

After so much effort, the Lord then addressed Noah again saying: "O my servant, now that you have made these forty jugs, go outside and take each one and throw it down upon the rocks." Noah, an obedient servant, had no choice but to obey. He took the jugs which he had spent so much effort in making, and one-by-one smashed them against the rocks.

Then the Lord addressed Noah, saying: "Oh Noah, you made forty clay jugs, and it was odious to you to break them. Do you think that it was a pleasure for Me to kill all of My servants, even though they were unbelievers?" Then Noah began to cry and wail. So proverbial was his wailing that "Nuh" came to mean "wail" in Arabic.

Moses and Korah

Do you know the story of Moses and Korah? Among the Children of Israel at the time of the exodus from Egypt Korah was the richest man. Korah carried a large part of that wealth into the Sinai with him, and with that wealth a great deal of influence over the Children of Israel. Unfortunately for Korah he used his influence to stir up rebellion and discontent with the leadership of Moses. In order to discredit Moses once and for all Korah bribed a dishonourable woman to claim that Moses had committed adultery with her and that the child in her womb was his. As he was of course innocent, Moses was livid with rage, as he could only deny the accusation but could do nothing to prove it false. How could he lead the Children of Israel when they would hold doubts in their hearts regarding his morals and veracity?

So Moses turned to his Lord, saying: "Oh my Lord, vindicate me!" The Lord replied: "I have granted you the power to command the Earth. You may use it to vindicate yourself and prove your innocence to the Children of Israel". Then Moses announced to all the people: "All who are with me come to my side and those who adhere to Korah stay by his side". Then Moses said: "Oh Earth, catch him and swallow him up!" Responding to this command the Earth caught Korah, laying firm hold of his feet and ankles. Korah cried: "Oh my dear cousin Moses, for the sake of our kinship please forgive me!" But Moses was very angry and determined to punish Korah for all of his crimes: "Oh Earth, swallow him!"

Then the Earth grabbed a little more of his legs, and he again cried out to Moses for forgiveness--and so it went on, a full seventy times: Korah asking for pardon and Moses refusing and demanding retribution. Finally the earth had completely swallowed Korah. Then the Lord addressed Moses: "Korah begged you for forgiveness seventy times, but you had no mercy for him in your heart. I swear by My Might and Glory, had he even once addressed himself to Me, saying: 'Oh my Lord, I repent, please forgive me', I would have rescued him. You had no mercy for him because you didn't create him. I am the Creator and I have boundless mercy for My repentant servants".

The Lord created us and loves us; that is why everyone loves love. No one complains of love or wants it to be taken from him, but all want to be loved more. Where are you seeking love? Are you taking pure water from the gushing source, or muddy, slimy water from the ditch? You love people, but they will die. Perhaps your love will be unrequited, or because of a small error or indiscretion on your part that person's heart will harden to you and love will be no more. You say that you love him or her, but do you love him or her unconditionally? Is your love permanent-love for the real immaculate divine essence living in that person, or temporary, as a result of some desirable attributes: beauty, youth, wealth, station or wit? When that beautiful, young, wealthy, clever, amiable socialite becomes an ugly, old, penniless, senile, grumpy outcast will you still love her? Is your love of the spirit or of the world?

Oh people, seek real love, a love that cannot go astray. That love is the love of God and the love of his creatures for the sake of his love for them. That love emanation may bind all receptive hearts. There is a common saying: "The friend of a friend is a friend", so love people if you love God, for you must know that He loves them. It is not always easy to love people, even good people, so what about the Korahs of this world?

Love pertaining to the ego is not love, as all the ego knows is to love itself, and what is commonly called love is but a mutual understanding to support each other's egoism. Don't trust your ego, nor anyone else's, for the ego is disloyal by nature. When the spirit gains ascendancy the ego may be harnessed and put to good use, as the Holy Prophet said: "Your ego is your mount", but left to its whims it will take you many miles from your path in search of herbage.

This discourse is an Ocean, its summary is: what is of the world beware of, and pay attention to the dose. When crossing that ocean embark on a sturdy ship with well maintained lifeboats and life-preservers, and if you swim in it keep your head above water!

ALLAH's Greatest Name

SUHBAT
By Shaykh Muhammad Hisham Kabbani

Masjid as-Siddiq, Burton, Michigan
01-31-2004


Audhu billahi min ash-shaytan ir-rajeem
Bismillah ir-rahman ir-raheem
Nawaytu'l arba`een, nawaytu'l `itikaaf, nawaytu'l
khalwah, nawaytu'r-riyaadah, nawaytu's-sulook,
nawaytu'l-`uzlah, lillahi ta`ala al-`adheem fee hadha'l-masjid

Do you all have notebooks? If not please leave. Without a notebook, nothing remains in the mind.

Ati`Allaha wa ati` ar-rasula wa ulil-amri minkum.

Obey Allah (swt), obey the Prophet and obey those in authority. (4:59)

That is the title of every association. Never did Mawlana Shaykh Nazim or Mawlana Shaykh Abdullah start a lecture with out this ayah.

If you obey those in authority you will live happily. For in reality Allah created us to be happy. Obedience is a necessity and it is necessary. Just as food is a necessity for the body, obedience is a necessity for the ego. When you are hungry you need power for your body, and so you eat. If you don't eat you will lose weight, and those who fast from eating altogether end up in the grave because the body collapses. The nourishment of the body is through physical food.

The nourishment and requirement of the soul is to be standing in obedience. If you do not obey, you will be deprived of all that Allah swt wants for you. And if you lose that you will face difficulty, for those who contravene authority end up in jail. By disobeying the Prophet and Allah, you will end up in prison. But Allah is great and as He has proclaimed, His mercy will overrule his anger. We are weak servants, and weak servants in reality are not able to do anything but to seek the forgiveness of their Lord.

Once I asked Grandshaykh a question: the meaning of "wa li-kullin wijhatun hu muwalliha, Fastabiqul khayraat" – "To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good." (2:148) It means that what Allah has planned for you is the best. So seek the good and try to be good. That is the literal meaning of this ayaah. Yet my intention was not the superficial meaning when I asked the question, for this ayah relates to what Mawlana Shaykh Nazim, may Allah bless him, has taught: that everyone has seven heavenly names other than his original name.

And so is it mentioned in the ahadith of the Prophet (s) that every human being has seven heavenly names in Allah's Divine Presence. In each paradise, in every level of heaven, one has a certain name. According to the level and station he is in, so will he or she be called. And each of these names begins with "Abd," such as Abdul Kareem, Abdur Razzaq, etc. Each name is related to a different attribute, and each name is unlike any other. In this world there are many people with the same names. But in heavenly realities, names are unique and there is no possibility that a name may be repeated. And yet each begins with "Abd" and ends with a Divine Attribute. Each is different and so Allah (swt) is the Creator of an infinite number of attributes that may be given to endless creations. Reflect on the greatness of Allah (swt)! Some say that there are only 99 Divine Names and Attributes. Those are the main names, but in reality there are an infinite number of names that Allah is creating.

So in each paradise, depending on the level to which he is related, each individual has a different name. Perhaps his name is Abdul Haqq, and after that he may be known as Abdur Raheem, and yet later still as Abdul Ghaffar. And even later he may have a name of which we are completely unaware. I asked this question because Mawlana Shaykh Nazim told me to go and asked Grandshaykh what is your heavenly name.

For the first time in my life I asked a question, for in the presence of these Grandshaykhs one never asks questions. Answers come extraordinarily through their speeches.

I had an uncle who was the president of Muslim scholars in Lebanon and was known as the "walking encyclopedia" in jurisprudence, in tafsir of holy Qur'an and in history and seerah. He was a very intellectual person and very well educated. His library was larger than this prayer hall, and yet this room may hold 400-500 people! His library held 20,000-30,000 books and he had read all of them!

In these days one may read a single book and feel himself to have become a great scholar. Unashamed, such ascend the minbar, attacking other Muslims and attacking governments. Such are the plastic scholars of today. They are toy scholars. They are charged with batteries and then let loose. Previously such would be winded. Now, however, no winding is necessary. But fill him with a little pride and he spreads his tail like a huge peacock. Like hot air balloons, one needle is all that is necessary and it will all collapse.

Every president or prime minister who visited Lebanon from the Middle East would visit that uncle of mine. He would write most of the op-eds of the Arab newspapers, and all would take his opinion. If unable themselves to reach a particular verdict, even the scholars of al-Azhar would forward the matter to him.

Once my brother and I asked him to meet Grandshaykh. "Ah, why do I need to meet another teacher? Has he read more than I, these 30,000 books?!" We pressured him until he finally agreed. He was a considerable alim, and as you know such do not agree quickly. They are proud of their knowledge. Like a box with but a few matchsticks within: shake it and it makes noise. Real ulama don't make noise.

He agreed finally and we went. We drove approximately 3 hours until we came to Damascus to the holy house of Grandshaykh. As soon as we reached to open the door he pulled it open and said, "Welcome! I have been waiting for you." Thus, he brought my uncle's arrogance completely down. Once we went up and in, the Shaykh said to my uncle, "You are a scholar, and I admit that you are a substantial scholar and very well known. Do you want to speak or shall I speak? One must speak, not two. You decide."

My uncle said, "No, I am a guest. If you were the guest I would speak." Of primary importance in Islamic behavior is impeccable adab. Nowadays, if there are 10 people together, everyone must say one word. Yet good manners are not to talk, but to listen. When you talk, your ego is talking, your negativity is talking. You want to show that you know something. That is why our friend the reporter doesn't speak, he listens. If you want to speak you will not learn anything. And so my uncle said, "You speak and I will listen."

Grandshaykh then said to him, "Would you like to go to the bathroom before I
begin?"

Meaning, don't interrupt me when I begin to speak. He said, "Yes I need to renew my ablution." So he went and came. That was a clear second miraculous sign for my uncle.

The first thing Grandshaykh said was "Ati Allah wa Ati ar-Rasul wa uloolil amri minkum." And then he spoke for four hours non-stop. Each one of us was fidgeting right and left, yet Grandshaykh continuously spoke, and I was taking notes. I never sat in the presence of Grandshaykh and not write. Not one word I did not write. If he spoke in Turkish I would write in Arabic a direct translation. And we were looking at my uncle, looking at his reactions, and he was sweating. Grandshaykh spoke on different issues and when he finished after four hours, my uncle rushed to kiss his hand. In my entire life, I had never seen my uncle kiss the hand of anyone, not even the hand of his wife. Yet he went grabbing the hand of Grandshaykh and kissing it. We were surprised with our uncle who with his intellectuality and intelligence had never kissed the hand of anyone. He was a walking encyclopedia yet he kept quiet not saying a single word. After praying Asr, Grandshaykh brought food. And after eating, we left to head back to Lebanon.

In the car my uncle was crying. I had before that never seen my uncle crying. As tears were streaming from his eyes, he said, "If I am going to write a book on what the Shaykh said, I would write on every word one volume. What he explained today was something that hayyaarat `uqul al-`ulama, bewildered the minds of scholars. His words would not only bewilder the minds of not only normal scholars, but will dazzle the minds of great scholars and non-Muslim scholars will even confound the minds of awliya. There are seven questions that have to date puzzled everyone and I put them in my mind before I left from Beirut. For these questions, to date no one has been able to bring forth an answer. And without me even mentioning the questions, he answered all seven! If I were going to write a book I could write volumes on what he said."

Grandshaykh had addressed the subject of haqiqat al-insan, the reality of humans, and al-insan al-Kamil, the Perfect Human. What is his reality and from where does his reality come? More importantly, the question that has puzzled scholars even more is what is ismullah al-`adham, the greatest name of Allah? All anbiya asked to know that and Allah but hinted to them the answer. And that is why Musa (as) asked Allah, "Ya Allah arinee andhur ilayk. qaala: Lam taraanee."

It means: "If you know that name you are with Me. But look at that mountain and if that mountain stays in its place then you can witness Me. Look at that mountain when I send My Name upon it! If it remains in its place then, then you may understand."

When Allah (swt) sent that ismullah al-`adham on that mountain, it completely shattered into dust. undhur ila al-jabali faini istaqarra makaanahu fasawfa taraanee falammaa tajalla rabbuhu lil-jabali ja`alahu dakkan wa kharra musa sa`iqan falamma afaaqa qaala subhaanaka tubtu ilayka wa ana awwalu al-mu'mineen – "When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe." (7:143)

The mountain completely dissolved and Musa collapsed and fainted. When he awoke, he said, "Ya Rabbee, forgive me." Allah said, "If you want to come to Me, I am opening my door for you. No one comes to this door with his self. He must be with Me. He must ask Me to guide him. Approach through My guidance and you will find Me."

Sayyidina Musa asked for that name. All prophets asked for that name. `Ulama are eager to know that name. My uncle continued, "I had that question in my mind and he addressed it as if someone was asking about an issue that is so simple that it does not mean anything. He addressed it as someone relating a story for a child! I felt a complete child in his presence, as if I knew noting. I was unable to see any of my knowledge, as if my knowledge shrank to nothing, when he spoke to me about that name and how we know it."

And Grandshaykh said that that name is hidden within the human being, within insan. It means it is insan, the human being, that Allah created as the recipient of a great honor. Within his heart, His name exists. If you dig inside the heart, you will come to know that name.

Although it may not appear completely, you will begin to sense and feel and you will begin to understand and to know. My uncle said that this was the greatest moment in his life, when he met Grandshaykh.And I still have that lecture of Grandshaykh of four hours, but it is not for publication. It is of a very deep knowledge and I cannot explain more than that.

Ismullah al-`adham madfoonun fil-insan. That greatest name of Allah has been implanted in the human being. That is how the Awliya, Gnostics in the way of Allah, taste a sweetness that cannot be found anywhere else. And yet people are unaware of these issues. Sayyidina Abayazid al-Bistami was a very famous Saint and all know of him and honor him including even the scholars who rejects Sufism. Even ibn Taymiyya, the 13th and 14th century scholar who is a pole of the Wahhabi ideology, confessed and wrote in his books that Abayazid al-Bistami is a great Saint. Abayazid asked Allah to open for him His door, and Allah said, "You cannot come to My door unless you are
a carrier of the burdens of people. You must be a like a dump, accepting the burdens of people." When Saints reach that level and in their seclusion go into a trance, a state, they may say things that ordinary people cannot understand. I am giving a hint. He said, speaking with his Lord directly, "You have made in Judgment Day a bridge, Siraat al-Mustaqeem, for people to cross into paradise. And if they fall, they fall in hell. If their amal is ok, they will be able to keep moving. O Allah (swt), why are You asking us to move on that bridge when we are but Your Shadow. We are Your servants. We are appearing through your attributes we are coming from the Ocean of Power, from your energy. We don't need to cross that bridge! You cross it first and you will find us there!"

Such is how awliya interact [when they are in a haal, or high station of self-effacement. They speak to Allah as a child to a father - they are lost from themselves. For that reason, even Ibn Taymiyya excused them and said they were not responsible for what they said in that state.] They want to save everyone from punishment and difficulty. They want everyone to go to Paradise.

He asked, "Why are You building that, for what? You move first, and then we will follow You." Then he said in one of his recorded sayings, "You established a scale to weigh the good and the bad, and You want to see if the good is better than the bad that You may send to paradise. Weigh your generosity against us! It is enough to send us to Paradise!"

And in yet another saying, "I believe in You and I believed in Muhammad (s). I am requesting from You one thing. I love you. Because I love You, I love everyone. Make my body as large as hell itself so I will fill it and everyone else will go to paradises." This shows the depth of sweetness, reality and taste in Islam. It is the taste of sweetness that comes from the hearts and mouths of those Sufi sages and saints that Allah sent to this world after the prophets.

I was planning to speak on something else, but it changed to this. Back to the beginning where I asked the question that I asked Grandshaykh. My intention was what Shaykh Nazim told me to ask, to ask what is my heavenly name. He said, "O my son, we don't have questions here. If you have a question, you go to the Grand Mufti of Damascus." He meant go to those scholars who learned how to recite letters. They know how to read letters but they don't know the sweetness behind everything. "Those are the scholars I refer you to, `ulama al-huroof. They don't see beyond the letters. If you are intending to ask what is beyond the letters, then I will answer. If you are asking sincerely the real meaning of that verse, then it is my job to show it to you."

You have to follow certain techniques and methods. You need eyeglasses. Some people need larger lenses. Some go to an ophthalmologist who may say, "You are nearly blind! You need powerful glasses in order to see." Or perhaps, "There is no way for you to see unless you undergo a special operation." And if you want to see at night, with infrared light, then you need special binoculars or goggles. Yes, it is possible to see in the dark, but you need the appropriate instrument. For the purpose of our discussion, it is not a physical instrument that you require for spiritual vision. When you polish and purify your self, when you tear down your ego and uplift your soul by removing the negative energy that is clinging to you, then you will be able to see.

And then Grandshaykh put me under training and tarbiyya. He asked - because he knew our background - that we are from a very prestigious and rich family in Lebanon, "How did you come here, you and your brother?" We had come in our car, a new and very expensive car. He said, "Give me the keys." He took the keys and called one of his deputies and said, "Take this car and sell it in the market." And then he said to us, "You want me to guide you? Ok, I am guiding you! I had a helper who used to aid me. He died when he was 107 years old and his clothes are down in one of those baskets. You go and wear them, you and your brother." That was crushing. When you have
pride in yourself, it is bad. It is wrong to think or feel that "I am rich, I am an intellectual. I am a doctor, an engineer, something special. I am this, I am that." This does not work in Allah's eyes. What is important is who is sincere and who helps the creation, who helps the Muslim and non-Muslim alike. How much do you do for your neighbors, your country? Don't be preferential, "This one I like and this one I don't." In order to teach you, they have to crush you from your selfishness. Grandshaykh continued, "Give me your clothes for
I am selling them also."

As soon as we wore those clothes, we were instantly covered with fleas, white ones everywhere. He looked at us and he said, "Ok, now I am guiding you! Go to ibn Arabi mosque, the biggest Saint in Damascus, put a cloth on the ground and sit down in front of his shrine that people may throw food and money for you." In such ways do Shaykhs test you, studying you to see what your reaction may be, looking for the slightest degree of imperfection. We said ok, but that was not an easy ok – it was a very difficult ok! He was examining the hearts. We went to the mosque. It was but 20 minutes and he immediately sent after us his help, saying, "Ok it is enough."

That is how they polish. Not every time must the Shaykh give you candy. He may give you candy until you realize that you really want to learn something. And then there is no more candy. Then he begins to give you sour things. Like in schools, in kindergarten or in nursery school, they give children all kinds of candies and all kind of toys. Though when you begin intermediary schooling, it becomes harder work. Then they begin to increase the level of difficulty. The university is more difficult. And this process of escalating difficulty continues until you reach masters level where every professor wants to fail you down. This is how the awliya train the hearts of their followers.

Allahuma taqabbal minna, bi-hurmatil-Fatiha.

Secrets of Iron

Magnetism and Guidance

Lataif Sir- Article

Al-Hadid – Iron "57"

5 Levels of Heart

7 Holy Opening Face

Lead to Guidance to the Divine
The understanding of iron is a secret and a key to spiritual development, particularly at this time. For dunya, the world as it is, iron is the bedrock of technology and industry. Without physical mastery over iron, none would have been able to assert his will. In essence, iron equals power. However, it’s proper and full application, use and potential is to be found within spirituality.

Spiritual Power
The 57th Surah of the Holy Qur’an is entitled “Al-Hadid,” Iron. Correspondingly, the 57th name of Prophet (S) is al-Mahdi, signifying the particular relevance of iron to Akhir Zaman, the Last Days.

Mahdi is the Guide, teaching us that Iron is essential for guidance whether physical {Global Positioning Satellites} or Spiritual. Furthermore, there is an importance to the understanding of iron for those who are in the line of and seeking to be of service to Sayyidina al-Mahdi (A).

The word Hadid is spelled in Arabic by the letters “H”, “D”, “Y”, “D”, and is comprised of two root words, “Had” and “Yad.” “Had” means “Blade” and “Yad” means “Hand.” Thus, the root of iron translates to “Blade-Hand.” This signifies the importance of iron with regards to spiritual and physical power, and it’s relevance as an instrument to manifest the will of God.

Being a prophetic king, Sayyidina Daud (A), like Sayyidina Suleiman (A), represented the merging of temporal and spiritual power, the application of spiritual authority to mundane reality. Regarding him, the Holy Qur'an states:
“We bestowed grace aforetime on David from Ourselves. O ye mountains! Sing ye back the praises of Allah (SWT) with him, and ye birds as well! And we made the iron soft for him.” – Qur’an As-Saba (34:10)

Sayyidina Zhul-Qarnain (A), another king, used the power of iron to imprison chaos and evil, Yajuj and Majuj (Gog and Magog):
“’Give me pieces of iron’ – ‘til when he had leveled up (the gap) between the cliffs, he said, ‘Blow!’ – ‘til when he had made it a fire, he said, ‘Bring me molten copper to pour thereon.’” – Qur’an Al-Kahf (18:96)

Regarding iron and this subject in general, there is an important hadith of Prophet (S): Allah’s Messenger (S) said, “When Allah (SWT) created the Earth it began to oscillate, so He created the Mountains, ordered them onto it, and it became steady. The angels marveled at the strength of the Mountains and asked their Lord whether there was anything in His creation stronger than the Mountains, to which he replied that Iron was stronger. They asked if anything in His creation was stronger than Iron, and He replied that Fire was. They asked if anything in His creation was stronger than Fire, and He replied that Water was. They asked if anything in His creation was stronger than Water, and He replied that Wind was.” {States of Matter Solid Liquid Gas}

As an aside, this Hadith specifies the stages of personal progress and spiritual achievement.

The Mountains refer to the Awliya, the Saints of God, who through great firmness of faith reach a station that corresponds with that which stabilizes the Earth, i.e. they balance the universe with their positive light and energy. The Mountain is unshakeable, solid and stable, and perfectly describes the rank of the Friends of God and of Prophet (S).

Through their further development and evolution, and the application of spiritual power, Awliya then become Iron – absolutely firm and unbreakable.

The next stage is Fire, wherein the Saint’s essence burns and is ignited with the flame of Divine Power from the Presence of God, a state that may melt even Iron. Afterwards, the Saint’s being and container becomes Water, a fluid mountain which responds automatically and instantaneously to the will of the Divine, and which may douse even Fire.

This corresponds to a state wherein one is completely melted and annihilated in Bahr ul-Qudra, the Ocean of Power wherein all creation swims.

Lastly, Awliya may reach the station of Wind, pure Prophetic Essence, subtle, ethereal, completely without mass – pure Divine Will.

The common individual is far from these realities and is instead weak, vulnerable and easily breakable. Such is the result of asserting personal will. However, as a spiritual practice under the guidance of one’s Shaykh, one may meditate and imagine himself in these states and filled with their realities depending on his current need.

Magnetism
All of creation maintains coherence via magnetism and magnetic fields, of which iron is the essential element. Significantly, there is no power in the Universe that may create this element other than the immense power and energy of the Sun. It is a heavenly element*, and is so stated by Holy Qur’an.

Thus, to maintain control over oneself and to move towards the human potential, one must acquire control over his magnetic field and the iron in his system. That control must be taken from the reigns of the ego, Shaytan, vain desires and dunya, and handed into the hands of the Divine that a servant may manifest his true capacity.

In summary, magnetism operates in the following manner.
One takes an iron rod and coils a wire around it, perhaps hundreds or thousands of times.
Modern magnets are coiled at least tens of thousands of times.
The more the iron is coiled, the more powerful its resultant magnetic attraction.
Then by simply passing electricity to the system, the iron rod becomes magnetized and attracts metal. Similar to Iron in ones blood is charges with energy.
There are many things the spiritual seeker may learn from this physical reality.

Specifically, one may gain a valuable understanding of the secret of Haqiqat Jazba, the Reality of Attraction, one of the six powers conferred and realized by the Naqshbandi Murid, one who has totally and completely surrendered his will to that of his Shaykh and Murshid.

Spiritual attraction or magnetism is based in the secret of the Light of the Prophet (S), for it is his Holy Light that is the essence of the unity of creation. When that pure Light is veiled by the density of dunya, veils of separation from reality and the imprisonment and confinement of the soul within the cage of the body is the result. Awliya are they who through having overcome all density by completely abandoning dunya and embracing zuhd, ascetism, shine brilliantly with and as the Light of Prophet (S). Having not been deceived by illusory freedom, their souls have been freed through denial of the body and physicality, which in reality exist only through the insistence and belief of mankind. Because the essence of the Light of Prophet (S) is based in unity, it is naturally attractive, i.e. it seeks unity. Thus, when one is in the presence of a Saint who has completely manifested the Light of Prophet (S), he feels naturally attracted towards him. This is because his soul is seeking unity, and clearly sees and recognizes the ocean from where it came.

It is for this reason that the spiritual practice of Muraqabah, meditation and annihilation in the presence of the Shaykh, is so important for seekers of truth and reality. For during muraqaba, the Murid is but melting in the reality and light of the perfected Shaykh, who manifests completely the Light of Prophet (S). In muraqaba, the Murid is overcoming the barriers of his physicality to return to his source and the essence of his soul, which is the Soul and Light of Prophet (S).

Being dressed with the Light of the Shaykh then becomes analogous to wrapping a copper wire around an iron rod. When wrapped thus hundreds, thousands, or even countlessly through perpetual presence, the Murid then harnesses a powerful potential that simply needs to be ignited by the spiritual power of the Shaykh “passing electricity” or permission, ijaza, to the sincere and humble Murid, and so opening for him the reality of the power of attraction for the purpose of guiding lost souls towards their realities and towards unity.

The actual physical process described above is particularly relevant with regards to iron because it is iron within the system that binds energy, spiritual light.

It is the iron within one’s system that must become purified and perfected through muraqaba and through cleanliness (see below).
The state of the iron in one’s system reflects the state of his resultant electromagnetic energy field, or aura.

They who have developed a powerful spiritual connection to the Presence of Prophet (S) and their Shaykh will exhibit a brilliant and attractive aura, clearly visible in the spectrum beyond the range of the physical eyes, but within the range of the vision of the heart and soul.
In summary, by being coiled by the light and presence of the Shaykh and Grandshaykhs, of Prophet (S), angels and positive spiritual beings, one becomes powerfully charged and magnetized with divine light and energy, in essence wearing the spiritual jubbah of his lineage, inheriting their specific honors, manifestations and secrets. All of this is related to the iron within one’s system and it is thus critical to physically purify and to keep pure that element within oneself.

Purification
The primary vehicle and repository for iron within the human system is the blood, and so it is critical to purify and keep pure the blood.
Women have a natural cycle through loss of blood monthly that eliminates negative iron from their system.

Because men do not have an automatic system for this process, they tend suffer more so from the effects of iron overload as well as negatively charged iron.
By age 40, a man will typically have twice the iron load of a woman, and will consequently experience twice the rate of diabetes, cancer, heart disease and infections.
Bacteria, viruses and fungi all utilize iron as a primary growth factor, so lower iron levels in females protect them from infection.

Blood loss is a method for controlling stored iron levels, and so full grown men, or women who no longer control iron via monthly blood loss, who regularly donate blood are healthier.
It is for this reason that for men, Prophet (S) recommended cupping, blood-letting, “al-hijjama.”
The negative and sickly iron within men is deposited at certain points on the back of the shoulder blades, the back of the head, and the coccyx.

Prophet (S) and his Companions would carry out cupping at least twice per year, and it has its own Prophetic methodology and interior dimensions.
Interestingly, this practice is now returning even to conventional medicine to treat Alzheimer’s disease, Parkinson’s disease, cancer and diabetes.

Suffice it to say that once one spends so much effort purifying and enlightening his system, he must pay equal attention to maintaining and building upon his purity.
It is for this reason that seekers and spiritual aspirants pay attention to their food intake, taking great care and precaution to not allow anything negative to enter their system.
It becomes pointless to debate regarding Halaal (permitted) and haram (prohibited) for that route but serves to obscure the purpose and intent of the matter, which is to purify oneself to the best of one’s ability.

The Sahaba said that they refrained from seven-eighths of what is Halaal out of fear of coming near to what is haram. They did this because they realized the reality of their actions and they were not interested in conforming to the letter of the law, but rather they sought only to arrive at their divine destinations.

The Shaykhs of the Naqshbandi order are at least as stringent, sometimes eating almost nothing through the perfection and purification of their selves, and even then saying BismiAllah with each bite so that only light may enter their system. One must become finely attuned to his system and develop an awareness of how all things affect him. Upon realizing the negative effect of a certain action, he must then move towards a higher and more disciplined approach that he may quickly progress towards perfection and freedom.

Wazirs of Sayidina Mahdi [alaihissalam]

"there are 7 diamonds, they are the biggest in the world"

Suhbat

09-29-2007

A`udhu billahi min ash-Shaytaan ir-rajeem
Bismillahi 'r-Rahmaani 'r-Raheem

Nawaytu 'l-arba`een, nawaytu 'l-`itikaaf, nawaytu 'l-khalwah, nawaytu 'l-riyaada, nawaytu 's-salook, nawaytu 'l-`uzlah lillahi ta`ala al-`adheem

If I count the number of Grandshaykh's suhbats since I began to hear his suhbat until he passed away, it might be you can count 10,000 suhbats since I began to hear or more and every suhbat is like a fountain, pouring knowledge that we are in need for it. If I count from when I knew Mawlana Shaykh Nazim until today might be I count 20,000. And the most important is not the number of the suhbat but the understanding of what they are saying or what they are trying to tell us.

From one suhbat if someone is really into it, and he is seeking the way of gnostics, one suhbat will be enough to change him from a pebble into a diamond. One suhbat is enough to change a student from ignorant to intelligent from darkness to light. But there is an obstacle that is always facing us and if that obstacle we cannot clear it from our way, it is always going to come in front to stop us from following what they are saying. Prophet built up his Sahaba, to take away from them that obstacle. It is not so easy, but If someone has the intention Allah swt will give him the energy. Grandshaykh used to tell us an example what we call it not a story, but a wisdom, an advice. And this advice since long time we didn't brought it up, but now it might be important to bring it up.

Grandshaykh said, may Allah bless his soul, said "there are 7 diamonds, they are the biggest in the world. And these diamonds are rare, only seven of them. That Allah swt honored dunya with them." And he said that no one can reach them. It is not something for people to sell or to buy. These are seven, like seven pillars that are holding the earth. These seven diamonds he said, they are, they have on them the symbol of Sayyidina Jibreel (as). And they are hidden in earth some in oceans, some in earth that no one can bring them up except in time of Mahdi (as).

He said, "Awliyaullah they know where they are, but there is no permission to bring them out. Awliyaullah can see them, when they need power they go there and get energy and power from there. There are, it is the picture of Sayyidina Jibreel drawn on them. It is the source of heavenly power or energy that energy, what is running thru human beings." There are many people who try to do, they say that they are using energy or channeling energy in different ways of belief. Is it not? And they think that they are doing something. But in reality they cannot move one inch. That energy is not given to that heavenly energy is not given to anyone except to awliyaullah. Other than awliyaullah those who speak about energy and channeling energy that is earthly energy.

Heavenly energy is related to these 7 diamonds jewels that are very rare deep into a place that no one can reach them and awliyaullah are taking from them that energy because it reflects the heavenly energy on them and they are dressing it and moving with it. That is why awliyaullah are like spotlights where ever they go they are center of attention because they are dressed wit those energies.

These 7 diamonds one of them was with Sultan Ibrahim (as) ibn al-Adham and when he left his kingdom it was taken from him. One wali appeared and said, "Give it to me it is not yours." Grandshaykh said "from these energies we take and we give. This is one of the beginning of using heavenly energy. As awliyaullah ascend they get more and more form these energies as the heavenly energy is being transmitted from these 7 jewels hidden in earth."

They connect with these 7 energies like seven days, 7 heavens, and many different number of 7 is being using. 7 points in the body, 7 secrets. All these number 7 is hidden the meaning of it and it is related to the 7 energies that this picture of Sayyidina Jibreel is on it.

Allah swt mentioned in surat an-najm, wan-najmi idha hawa ma dalla sahibukum wa ma ghawaa wa yantiqun an ilhawa in huwa illa wahyun yuhaa allamahu...tadalla, fa kaana qaaba qawsayni aw adna... yara...inda sidratul muntaha... jannatal mawa.

In the surah, that prophet when he was on his way to Night of Ascension and he saw what he saw there and he was 2 bows of an arrow or nearer, he saw, Jibreel, wa laqad ra'ahu nazlatun ukhra...

He didn't see Allah there. Because Allah cannot be in a created creation, because laqad ra'ahu nazlatan ukhra, in another descension, `inda sidrat al-muntaha in the Paradise that is not by the Kursee, not by the `Arsh, and then that is between Kursee and the `Arsh, that sidratul muntaha, the highest level that can be reached. `Indaha jannat al-mawa, there is the abode tree, the furthest point that anyone can reach and then Allah swt's Throne.

There he saw Jibreel in his reality. When Jibreel used to come to the Prophet he didn't come with his reality but was coming with his reflection. He was coming with his reality but not the one that is in heavens because the heart cannot carry it.

So the reality of Jibreel that the Prophet saw, in the Paradise of shelter, idh yaghsha as-sidratu ma yaghsha. Ma zaagh al basara wa ma tagha. There he saw that huge light that appeared and it has no beginning and no end. That light, when you look at a light, what happens, when you look back? Blurry eyes.

Allah said in Holy Qur'an that when that light appeared to the Prophet and Jibreel appeared the vision that the Prophet (s) was seeing was never blurred by that. He was able to carry that light and channel it thru himself, that light that appeared from the Throne what is there. No one knows. Prophet reached qaaba qawsayni aw adna from there the maqam of 2 bows length or less that reality came from there he saw him Jibreel as he created him, saw his complete shape and that light was shining and the Prophet (s) never got blurred eyes. His vision was sharp; he was seeing these realities there.

From these realities the awliyaullah inherit this energy. It is not chakra and makra and fakra. And I don't know what and they make names, Reiki and energy points and energy no points, and they punch you with needles, activating these points. These are like someone has a toy, this one [I have a toy] like that has a toy and he pulled the head from one side and pull the hand from one side and pt them together back and put head back in the leg place and the leg in place of the head an they practice on people these kinds of experiments and say we are doing energy healing.

That is ok for children, do whatever they like. Keep people busy. People like to waste their money, so keep them busy with that. Some people say "we will give you electric shock" and they put small , 2 ohms and the say how do you feel now? "O I am better," what are you going to say. They are cheating them and they inherited that. Real energy is not a toy. Awliyaullah take from the Prophet (s) and the Prophet (s) is taking it from the abode tree where that appeared.

So this is that kind of energy that we get is that awliyaullah is what they look for. He said, that and Sayyidina Muhammad (s) saw Sayyidina Jibreel in a 2nd descent at the utmost boundary at the 7th heaven...

These 7 jewels symbolize 7 heavens.

In every heaven, Jibreel appears in a different picture. They are not able to take his reality so they faint, Sayyidina Jibreel. So In different heavens 1st, 2nd 3rd he appears differently. "beyond which no one can pass..." the Prophet was coming from there! If you go back a little bit it says. "Will you dispute with him, Prophet Muhammad (s) with what he saw?"

He was coming back and Jibreel appeared in his complete reality, near the Jannat al-Mawa, the Paradise of Abode, when that covered it the Lote Tree what did cover it, the sight of the Prophet (s) did not transgress nor did it....

When that light appeared the Prophet (s)'s sight was very sharp. That energy when it comes at every moment in this universe, from that light that appeared that energy that is all these kinds of waves and all these kinds of vibrations that is coming from Jibreel. The awliyaullah take from these wave and energy that are coming from that light.

So these 7 jewels each one is a reflection of the reality of Jibreel from one of these 7 heavens. Awliyaullah make ziyarah there and they take energy there in order to take more energy and in order to give that to their followers.

That is why awliya don't like to be disturbed. There hearts don't want to be disturbed They are in another presence. But people don't do that- they come and go. He said, to me many times, "I like to be alone. I like to be away form people."

And Grandshaykh used to say, "I like to be where no one can reach me. I only want to be in presence of my beloved one Sayyidina Muhammad (s)."

So this energy that is coming, the awliyaullah swim in it and they distribute it and channel to their followers everywhere in order that they will be dressed with these realities and secret knowledge and secret lights, in order that they will be dressed with it.

If you are in the army you have a certain dress to dress. On top of that dress they give you these stars and on top of that they put these medallions. You cannot put these stars on normal dress - it has to be certain dress. You cannot put these stars on different dress. You cannot put the medallion on any shirt like this shirt. Or this shirt. I has to be a certain shirt the army gives to put medallions.

Also he cannot dress the students. Awliyaullah cannot dress their students with these knowledge and realities if they don't give them these dress that the stars can be dressed on it. That dress it the energy they take from the energy of Jibreel's pictures dress on their followers and on top of that they are able to dress different kind of stars and medallions and buttons.

Everyone depends on his ability and capacity. Not hanky-panky issue. There is a discipline that you have to follow. Energy must not be wasted and it must be dressed the person and on top of it these ornaments of will be dressed on them.

Mawlana gave permission to speak on that tonight, never that was give permission before. The time is approaching. This Ramadan many many directions have been given and message from prophet to awliyaullah to be ready for heavenly support to bring peace on earth. May Allah forgive us. Bi hurmatil fatiha. [begins khatm]
[interrupts khatm]

We brought that story of Sayyidina Jibreel we brought that and Mawlana is reminding me to go back to where we brought back the example, that that obstacle that is facing every one of us that we have to eliminate from our life is the obstacle that is stopping that energy from moving in us and we have to keep that zeal that enthusiasm to do that. And that main obstacle is the ego. It does not accept except what the ego commands you. The go is always commanding and no way we are able to ride on it. When you are able to ride on it, it means you reached the level of sainthood. The Prophet eliminated that from his Sahaba. He used to say, "O Allah don't leave me to my ego for blink of an eye," and the Prophet is ma`sum and still saying that. And that means our ego is the main obstacle that is stopping us from reaching that reality. So Grandshaykh gave us three to put in our head like 3 nails.

1) if your shaykh say to dig you amanat Is down in earth, keep digging until you reach. Like you are going to find the jewel of Sayyidina Jibreel and he give you broken shovel. And tells you dig. What is you duty if you say this is broken shovel and use your mind you are finished. So many times this is the obstacle. One on the 3 examples this is the obstacle. You cannot say to yourself, "O, what I am going to dig, 1 yards or 2 yards or 3 yards, cannot dig more than that. No need to dig anything, no need to dig." Might be you find in one meter. Your duty is to dig. If the shaykh says to you "O my son take this cup and empty the ocean." What is your job? To take the cup and empty the ocean. That means don't let your ego to give you wrong information. If your shaykh says to you that your trust, that diamond of Sayyidina Jibreel, is in far east and you are in far west. Don't say "I cannot" you duty is to go. Find a way. So these examples are to show us that our ego is the problem. To get this energy to be dressed with it to get these knowledges is to eliminate this obstacle. That is why Mawlana shaykh remind me to make that point. It means don't fight; don't argue' don't criticize. Keep patient and peaceful, tranquility, contentment.

Fatihat ush-sharifah.

Protecting the Treasures of the Heart

We must praise our Creator that every Friday Jummah He is taking away so many sins from us, showing his endless mercy and love for His creation. And we praise Him for granting us long life so that we may live from one Jummah to another Jummah, because out of His love for us he is giving us more and more opportunities to be forgiven. That is why we say that each Jummah is like an Eid, a celebration, and all of Paradise is celebrating. We are coming together every Friday to celebrate our Lord`s mercy and to ask that all of our bad actions from the previous weak be forgiven and that we begin this week anew, praying that with every Jummah we may reach higher levels of perfection.

But this Jummah is an imitation Jummah. The real Jummah is in the presence of our Master, Sayyidina Muhammad (s); real Jummah is in the S. Mahdi (as) and in the presence of the Saints of God, and we are imitating out of love for Prophet (s) and love the Saints. We pray that one day our imitation be accepted and raised to the station of reality, but until then we are all gulam (servants); saying `Oh my Lord! You are my King and I am your humble servant. 'In no way are we claiming to be a Shaykh, we are saying that we are merely servants who are imitating the way of the real Shaykhs of Reality, Sultan ul-Awliya Muhammad Nazim al-Haqqani, Mawlana Shaykh Hisham Kabbani, Shaykh Adnan Kabbani. They are the true Saints of the Divine, for they have attained God`s satisfaction, and we are asking nothing other than to be present in their hearts so that per chance we might also gain God`s satisfaction.

Our Lord, we are gathering here to remember you and to praise you, but we are falling short. Mawlana Shaykh Hisham is always asking us to look at our deeds and our actions and realize that they hold no weight in Divine Presence. We are so happy with ourselves that we are going to Jummah to remember our Lord, but in reality it is less than one atom in an ocean of remembrance. In fact, if we were to look at the rest of God's creation, we would be very shy to find that everything is nature is constantly in a state of remembering the Divine, what Sufi`s call Zikr.

It is described in the Holy Quran...
64:1 Whatever is in the heavens and whatever is on the earth is exalting Allah. To Him belongs dominion, and to Him belongs [all] praise, and He is over all things competent.
64:1 Yusabbihu lillahi ma fee alssamawati wama fee alardi lahu almulku walahu alhamdu wahuwa AAala kulli shayin qadeerun

How do we know this is the case? Scientists, when they began to study matter at an atomic and sub-atomic level, began to find that matter is made up of atoms. And each atom is comprised of a nucleus, and of electrons which circulate the nucleus at an incredibly high rate of speed. It means that everything in creation has a movement, even a rock, at its atomic level, is making a vibration, a sound, because its atoms are moving. That vibration is a form of zikr, of remembrance. It is because of that remembrance that everything is in existence. The whole secret of creation is based upon that concept. Nothing is in existence which isn't making vibration. Therefore creation, by its very nature, is in constant praise of the Creator.

Mawlana says even the animals are submitting more than us. If we study the animal kingdom, we see that most animals eat with their heads down, symbolizing that submission and thankfulness to God. And as the sun sets, the birds and other animals that are of a subtle nature, they all gather to face the sun and sing praises on that Light.

That sun symbolizes the Light of the Creator. Birds and other animals gather at the end of the day, at Maghrib time, to praise the light because that light brings comfort and safety to creation. The night and its darkness brings danger for many animals, as there are predators and hunters which act under the cover of darkness. It means that evilness is when there is no light, because mischief and evilness takes place in the darkness and in the shadows. If it takes place in the light of day it will be exposed. That is the importance of Surah Al-Falaq. God says, "seek refuge with the Lord of the Daybreak from the evil of darkness." It means seek refuge in the Light of God, in the Light that is reflected in Prophet (s) and has been given to the Saints. It is another example of the 3 levels of obedience we spoke about before

`Obey God, obey the Prophet and obey those in authority.`So Mawlana is saying that all of nature is praising the Divine, but we do not praise the Divine like them because we are under the command of our ego, and our ego only wants to indulge in endless physical desires. That is why at sunset, instead of praising the Divine like the birds do, most people today go to restaurants and bars. God gave us free will, and that is our test. Are we going to praise the one who gave us this life, or spend it as slaves of the Satanic Kingdom? Some people don't like to hear that phrase, "Satanic Kingdom", but all they have to do is look around them and they will find evidence of that kingdom around them. There is a phrase from a famous movie, `The greatest trick the Devil ever pulled was convincing the world he didn't exist.`

And the number one goal of the Satanic Kingdom is to destroy the children of Adam and Eve. How? By preventing their hearts from opening to the light because that light brings with it tremendous power. When the heart begins to open, Divine Presence begins to manifest in that believer. Mawlana is teaching that the center of all power is the heart. That is why God says, "I cannot be found on Heavens or on earth, but I can be found in the heart of my believer." God's throne is on the heart, but He will not sit on His throne while the ego has control because the ego will try to poison the King. Therefore, our mission must be the return the King to His throne, like the last Lord of the Rings movie "The Return of the King". When the Kingdom has been prepared, and the body is in submission to the soul, then the King is able to sit on the throne. Those who have accomplished this process are the Saints of God, because God has given them authority to carry that Light, and when light comes, darkness must go. That is why, in Surah al-Falaq, God is telling us to seek refuge in the Lord of the Dawn. The Saints who have purified themselves, who prepared their hearts for the King`s return, and who now carry that light with them.

Therefore, we must pray more than the animals are praying because we have been given that ability to establish the Divine Presence within our hearts. As we build our light we become a threat to the Satanic Kingdom because just one enlightened person has the power to take down the entire Kingdom of Satan. Mawlana is teaching that our heart is like a run-down shack with an enormous treasure inside. Satan sees the treasure and sees that there are no defenses. Therefore, all of the spiritual training that Sufism is teaching is so that we can begin to protect the treasure.

All of these spiritual practices are designed to prepare us for battle – it is not a dance class! But the Saints are using a secret: the hardrah, the whirling, the food - all of it is candy for the eye. There was no permission in previous times to do these things, but Mawlana is opening that permission in the Last Days to bring people to the associations because if it was only prayers and zikr people would run away. Already it is so difficult to leave our busy material lives to come and remember our Creator. But Mawlana wants to bring us to these associations so that he can dress us with his light, and it is a very powerful light! We must not underestimate the spiritual power and blessings that these Saints have been given directly from Divine Presence, blessings that they want to share with people out of their endless love for humanity. Once we begin to come, we are now being dressed with the spirituality of these Saints, and the abandoned shack which was housing the treasure is now being upgraded with a Heavenly defense. Now the Shaykhs are going to test you to see if you will use your spiritual training to protect that treasure. They are going to watch when you come under Satan`s attack to see how you respond.

Do you get angry? If you get angry you must wash and pray 2 cycles of prayer and recite the testimony of faith. Why? Everything we are learning has an importance. We have said before that anger is like a fire, and Satan is described in all Holy Books as being of a fiery nature. That anger when it hits, it has the ability to engulf the soul, and in one moment of heedlessness we may find ourselves saying or doing something that we might regret for the rest of our lives. The Shaykhs are teaching us to put that fire out with water because it is angelic.

We must pray because it keeps our heart connected. Without prayer, we will have no connection with the Divine Presence. We must pray and ask, `Oh my Lord, guide me and inspire me. Teach me about each Prophet and about the Saints.` All of the Prophets have a wisdom for the soul to learn about, and there is no difference between them because they are all reflections of Sayiddina Muhammad (s). Then we must renew our testimony of faith because the root of anger is having a lack of faith. If we had faith in God, we would accept what He has written for us.

Sufism and spiritual training then is showing us how to protect the treasure, and we must never underestimate the attack. Naqshbandia is a university that you never leave. The Shaykhs are watching us 24 hours a day through their spiritual vision, and everything we do is being carefully noted. You must know that every person who comes to you is being sent by your Shaykh to test you. That is why, on this path, you have no right to even honk your horn at someone. Maybe that person is keeping you from getting into an accident. Carry the burdens of the people the Shaykh is sending to you.

Don't make any distinction between a believer and an unbeliever – all are God's children, and we are asking to be nothing more than a servant, to be gulam. So when the boss yells at you, say `All Praise is due to God` or `Thank you, my Lord.` Don't get angry at your boss or your coworkers because they are just the vehicle through which to test you. We are asking to reach God's satisfaction, and that is only accomplished through obedience and submission. We must become like a garbage dump for everyone around us, taking their burdens and processing them, not blowing up and cursing at people! You can`t put off acting with love until you reach a certain level of spirituality!

You must put the teaching into practice, otherwise what is the purpose of the teaching? We are not here to learn philosophy, and we are not here as `part-time Sufis`.

Sufism is a way of life. It teaches us that we must have more love for other people than for ourselves. When that love begins to open in our hearts, then we realize that there should actually be no time for ourselves, but that all of our time should be devoted to serving others and serving the path. Don`t make a distinction between `your time' and `Sufi time`, it must become one so that our material life and our afterlife become one-in-the- same. That is why, when you look at Mawlana Shaykh Hisham, he has made this life his afterlife. Everything he does is in preparation for the next life. That is the true understanding of Servanthood, and it can only blossom through vigilance. We must be vigilant in protecting our heart`s treasures from Satan. There is a 50 carrot diamond growing in your heart, and its light is seen by all shayateen. We don`t see but they can see. So don`t think that Satan is going to let you march into Divine Presence with your precious jewel. No! He is coming to prevent you from reaching Divine Presence by exposing your bad character.

Therefore, mount your horse, sharpen your sword and prepare for jihad against yourself. Prophet (s) was teaching his companions that the greatest jihad, the greatest struggle, is the struggle against the self. Prepare for the battle against your own ego and use the spiritual training to assist you. We are hoping to reach a station of `Death before Death` – to kill our ego and allow our soul full reign over the body. Don`t think it is something easy! Reflect on how the Japanese warriors used to kill themselves in battle and it will provide some insight into the difficulties we face in confronting our bad character. The Samurai would drive a sword into their stomach, but it wouldn`t go through the skin easily. They had to hit it into their stomach so that it would pierce their flesh.

When the Shaykh addresses your bad character in public, when he yells at you or humiliates you, he is cutting you with that knife [metaphorically]. But it's not just a simple stabbing procedure. The Japanese used to move the knife across, and then up their chest! The Shaykh will do the same thing to your ego, sticking a spiritual sword and moving it all around – moving it to the most hidden and most painful places that you didn't know existed because that bad character has to die. It can`t remain hidden if we are hoping to enter the Divine Presence because there are no secrets in Divine Presence. Therefore, when the Shaykh cuts you, never give your ego one second to say `Why did he say that?` Say `Thank you Sayiddi` because when he cuts you he is actually taking those burdens from you so be thankful.

Be happy that you are having your bad character removed by a very skilled surgeon! Don`t be ungrateful! If not for the Shaykh, we would have to face our badness in the grave, and at that time it will be far more difficult.

Fatiha.

From the Teachings of Mawlana Shaykh Qabbani
Naqshbandi Sufi Way
Sufi Meditation Center

Descriptions of the Prophets of God

(from Anwar-al-‘Ashiqin by Ahmet Bijan)

Know then, oh ye who wish to learn divine secrets that I have set forth herein the stories of the prophets as they have been transmitted to us through the traditions and commentaries, in the Torah, the Zabur, the Injil and the Holy Quran in clear language and most pleasing style. It is confirmed beyond doubt in the sublime verses of the Holy Quran, in convincing signs and with evident miracles that the Holy Prophet, Muhammad, peace and blessings be upon him, is the Seal of the Prophets and the Prince among the Messengers.
Let us now mention the decrees of divine ordinance as revealed to various prophets and explanations pertaining thereto; after which we shall discuss the law brought by the Prince of the Universe and the Essence of all Creation, Muhammad, on whom be peace, inshaAllah.

Adam
Let it be known that in the time of Adam u, the first man and the first Prophet, judgment was pronounced according to the following procedure: after a sacrificial offering was made, one had only to wait. If a fire came down from Heaven to consume the sacrifice, the claimant was in the right; if, however, he was wrong, no fire came down to consume his sacrificial offering, and thereby he was judged.

Noah
In the time of the Prophet Nuh u, judgment proceeded in this way: when two litigants appeared before a court, they were both placed within a fire. If the fire burned one of them, he was judged to be in the wrong; the one who was not burnt by the fire was judged to be in the right.

David
In Da’ud’s u time, justice was achieved by the following means: a chain was hung suspended in court. The litigant who was able to reach up to the chain was thought to be in the right, the one who failed to reach it, was judged to be in the wrong.

Solomon
In the time of Sulayman u legal cases were decided as follows: there was a pit in King Sulayman’s u retreat. If two people came before the king, they were led to the pit, and he whose foot sank into the pit was judged as being in the right, while the other was judged as being wrong.

Zachariah
In Prophet Zakaria’s u time judgment was pronounced thus: Zakaria u had two iron pens. When two people came before him seeking a legal decision, he would write their names upon these pens and place them in a container of water. The pen that floated to the surface bore the name of the litigant, who won his case, while the pen that sank to the bottom bore the loser’s name.

Moses
The Prophet Musa u was given the Torah and all judgment proceeded according to its law.

Jesus
The Prophet ‘Isa u was given the Injil and justice was done according to its precepts.

Then dawned the time of the most perfect being of all creation, our noble Prophet Muhammad, peace and blessings be upon him, who brought us the highest and most complete law (Shari’a) that has ever existed, and who said:
It is for the plaintiff to bring forward evidence (for his case), and for the defendant (who protests his innocence) to place himself under oath.
And praise be to Him who has made us to belong to the nation of the Prophet of the best of all religions. Truly, He, Allah is full of Mercy and Compassion.
Oh ye who are versed in holy knowledge! Oh ye who seek to meet your Lord Almighty! Ye who have attained your goal! Who have set out in quest of divine secrets! In this book you will find all the knowledge of truth and the source of divine knowledge, inasmuch as Allah Almighty – exalted be He – has made it plain to the people of perfection through emanations of both general and particular nature. However, it is not disclosed herein in which aspect any of the prophets may be superior to any other, be it from consideration of the spiritual essence or some other reason, but Allah knows best the truth of any matter and its hidden implications. This humble dervish, Ahmet Bijan, was thrown thereby into a state of confusion and entrusted himself entirely to the guidance of the Almighty and the pure soul of the Prophet Muhammad, on whom be peace. The Almighty then made clear to me some matters mentioned in the compiled works of the commentators.

Adam
Now it should be known that each of the prophets was distinguished by attributes from the attributes of Allah, and that emanations of His holy names were manifested in them and that each became known by an unmistakable spiritual flavor and a distinct revelation. Therefore, Adam u was the original model, as it were, both in his physical form and his spiritual composition, and Allah willed it so that Adam u became the father of mankind.
As regards Adam’s u inner truth and spiritual reality, it is from the light of the name of Allah’s essence, and this is His proper name: Allah. His mind and heart are from the light of two divine attributes: one of them is the Merciful (ar-Rahim), and one is the Compassionate (ar-Rahman), inasmuch as Allah Almighty has spoken:
And for Mercy I have created you, oh Adam!
Therefore Adam u was distinguished from both high and low through mercy. Adam’s u self was created from the light of Allah’s action. Al-Badi’, the Creator, the Originator, whereby the singularity of Adam’s u creation is indicated: he was made unlike and not resembling any other created being: he is the original specimen.

Seth
When Seth u was given to Adam u as a “gift of God”, he was made to resemble his father in form. As regards Seth’s u inner truth and spiritual reality, it is made from the light of the Name of divine essence, and it is the name: Malik, the owner, inasmuch as Seth u became the owner of the world after his father Adam u. His mind and heart are from the light of the divine attribute: al-Barr, the Pious, the Good, and for that Seth u was extremely good and compassionate towards his parents. Allah sent Seth u to Adam u and Hawa to make up for the loss of their beloved son Habil (Abel). Seth’s u self was from the light of two divine actions: one was al-Jami’, the Gatherer, the other: al-Mughni, the Enriched, the Independent, for after his father it was Seth u in whom was gathered all the perfection of mankind, thus he can be said to be rich and independent of all but Allah Almighty.

Idris
The Prophet Idris u was granted ascension to the heavens during his lifetime where he mingled with the angels and the insubstantial spirits. For ten years he remained with them, during which time he never once ate, drank or slept at all, so that his mind became free and cut off from all ties of material existence. In this exclusive devotion he was the predecessor of the Prophet Nuh u, and such was his holy station in the divine presence. His inner truth and spiritual reality were of the light of Allah’s essence, and this is al-Quddus, the Hallowed, the All-Holy. His mind and heart are from the light of the divine attribute al-Muta’al, the Elevated, the Supreme, which refers to the high station assigned to him by the Almighty, as it is written in the Holy Quran:
We raised him up to a high place. (Maryam, 57)
His self was from the light of two divine actions: one of them ar-Rafi’, that is He who raises aloft, and al-Basit, that is He who spreads, extends, inasmuch as Idris u was raised up to the heavens and found his enjoyment in looking down upon the worlds spread out beneath him.

Noah
As for Nuh u: when his people began to ascribe human characteristics to Allah and to worship idols, Nuh u was sent as a prophet to call them to the Truth and to purify their beliefs, for essentially Allah’s attributes and actions are free from any attribute of form or similitude. Nuh u was sent to heal them by proclaiming the message that Allah was free from any defect. His inner truth and spiritual reality are from the light of the name of Allah’s Essence which is as-Salam, the Giver of Safety, for that he made them safe from idolatry (anthropomorphism) and from drowning (in the flood), as it is written in the Holy Quran:
It was said, ‘Noah, get thee down in peace from Us, and blessings upon thee and on the nations of those with thee. (Hud, 50)
His heart and mind are from the light of the divine attributes as-Shakur, the Grateful, as it is written in the Holy Quran:
The seed of those We bore with Noah; He was a thankful servant.
(The Night Journey, 3)
His self is from the light of two divine actions: al-Muntaqim, the Avenger, and al-Hafiz, the Keeper, Protector; for Nuh u avenged himself on the enemies of Allah and sent them down to the lowest pits in Hell.

Hud
When Idris u through his veneration, and Nuh u through his belief in Allah’s freedom from defect had established a true description of divinity, and Allah’s Oneness had become manifest, the Prophet Hud u was sent to his people to invite them to the creed of unity; thus his inner truth and spiritual reality are from the light of the Name of Allah's Essence which is al-Mu’min, the Believer. For the path of righteousness lies solely in Iman (faith) and Islam (submission to the divine will).
His heart and mind are from the Light of the divine attribute al-Qahhar, the Overwhelming, the Crushing; thus Hud u crushed the pagans with a wasting wind. His self was from the Name of two divine actions: al-Hadi, the Guide and ad-Darr, He who sends harm, for that Hud u sought to guide his people upon Allah's paths, while they chose to persist in their stubbornness and Allah therefore punished them with harm, and they remain forever in the darkness of their unbelief.

Salih
After the divinity had manifested through devotion, through purity and unity, the appearance of a cause was decreed, created from the keys to the unseen world. As for Salih u, his inner truth and spiritual reality were from the light of the divine essence, al-Muhaymin, the Guardian, Protector which also means the Witness, for that Allah Almighty saw it fit to show him His creative power. His heart and mind were of the light of the divine attribute al-Muhsi, which is the Reckoner, for that Salih u counted three days for his people as the duration of their destruction.
His self is from the name of two divine actions: one is al-Fattah, the Opener, the other is al-Qabid, the Constrictor. His act of opening occurred when he brought forth the camel from the rock, and his constricting lay in his reproaching his people for their excessive love of this dunya and their complete absorption in its pleasures. In the end they perished and were deprived of all they had ever coveted.

Abraham
As for Ibrahim u: after the divine perfection had shown itself through the manifestation of devotion, purity, unity and asceticism, divine love made its appearance in Ibrahim Khalil-ullah u, the Friend of God. Nimrod, driven by his commanding self, engaged on a dispute with this prophet, and in order to test whether he was truly a prophet and not a liar or impostor, he had him thrown into the fire. Nimrod’s fire, “Nar-i-Ibrahim”, was turned into a garden of light for the Prophet. His inner truth and spiritual reality are from the light of the divine essence, al-Aziz, the Glorious, for that Allah made him great despite the unbelievers' insults. He attained great honor in the divine presence and was shown the heavenly worlds and spiritual kingdom. His heart and mind are from the light of the divine attribute al-Halim, the Clement, as it is written in the Holy Quran:
Abraham was compassionate, clement. (Repentance, 115)
Therefore, it was given to Ibrahim u to be forbearing towards all and everyone. His self was from the Name of two divine actions: ar-Razzaq, the Provider, and ar-Rashid, the Righteous. Allah Almighty gave to Ibrahim u the means for providing, and through him provision became manifest. Regarding his quality of righteousness, it is written in the Holy Quran:
We gave Abraham aforetime his rectitude, for We knew him when he said to his father and his people... (The Prophets, 53)

Ishmail
As for Ismail u: after the divine love had manifested in Ibrahim u, Ibrahim u gave away his life and soul on the path of love; consequently, by divine decree he fathered two prophets to be his successors. One of them was distinguished by his willingness to surrender his very soul, namely the Prophet Ismail u, while the Prophet Ishaq u was distinguished by his resistance to his carnal impulses.
As for Ismail u, his inner truth and spiritual reality were from the light of the name of the divine essence al-Jabbar, the Compelling, for that he mortified his flesh for the sake of divine love and for that he constrained his soul to comply with the divine will. Therefore, Allah Almighty sent a large ram to be sacrificed in his stead. His heart and mind were from the light of the divine attribute al-Halim, the Mild, Forbearing, for that he showed great forbearance in the face of the divine decree, as it is written in the Holy Book:
Then We gave him good tidings of a prudent boy.... (The Rangers, 101)
His self was of the names of three divine actions: one of them was al-Mujib, He who replies; another was al-Hasib, He who takes account; and finally there was ar-Raqib, He who is on guard, for Ismail u replied to the divine command and acquiesced; he bowed to his father’s orders and controlled his lower self through watchfulness.

Isaac
As for Ishaq u: when Ibrahim u was flung into the ocean of love, his soul was transformed into the precious substance of which are made all the holy spirits. Therefore it was said that no prophet would come to the spiritual world except he be a descendant of Ishaq u, the sole exception being our Prophet Muhammad (on whom be peace and blessings) who was descended from Ismail u, and Allah Almighty alone knows the secret that lies hidden therein.
This much, however, can be said: Ibrahim’s u soul was created from the secret of divine unity, while his carnal soul, his self, was made from the plurality of secrets of the divine decrees. Therefore, Allah’s unity was manifested through Ismail u, while Ishaq u was made to be the wellhead of plurality, the father of multitudes. His inner truth and spiritual reality were from the light of the divine essence, al-Mutakabbir, the Proud. His heart and mind were from the light of the divine attribute ar-Ra’uf, the Clement, the Benign. Therefore he was of great mildness towards the believers. His ego was of the name of two divine actions: al-Wakil, the Deputy, the Representative; and al-Ba’ith, the Inspirer, the Awakener. Therefore he was made steward over the treasury of blessed souls (i.e. the prophets).

Jacob
As for Ya’qub u: When the souls of the prophets began to appear in the material world, the first to come was Ya’qub u, for he was made to be the storehouse for the ordinances of the majority of prophets that were yet to come, and he became the father of twelve sons. Allah Almighty deigned to create one of these as the mirror image of the beauty of divine light. Ya’qub u perceived this light and fell in love and remained in bewilderment before this divine beauty. When it was later removed from his sight, he fell into a state of grief at this separation, and was beset by an abiding melancholy. For love is the fruit of affection, and grief is one of its necessary adjuncts, wherefore the people of perfection have ever maintained that love requires beauty and beauty necessitates calamity, while calamity brings grief.
Yaqub’s u inner truth and spiritual reality were from the light of the name of the divine essence al-Kabir, the Great, for that he was a begetter of prophets and thus a great treasure for his people, the sons of Israil. His heart and mind were of the light of the divine attribute al-Wadud, the All-Loving; therefore he fell in love when the divine beauty manifested in the person of his son Yusuf u. His self was of the names of two divine actions: al-Khaliq, the Creator, and al-Bari, the Maker; therefore he begat a large number of sons.

Joseph
As for Yusuf u: when the love of Ya’qub u necessitated a manifestation of divine light, Yusuf u was born into the world as the perfection of beauty. His inner truth and spiritual reality were of the light of the name of the divine essence, and Yusuf u embodied this divine light. Therefore, whoever gazed upon him fell in love, even so his father, his mother and his brethren who all were enraptured by his beauty and fell down in prostration before him. His heart and mind were from the light of the divine attribute al-Qadir, the Powerful, wherefore he became powerful in the land of Egypt. His self was of the names of three divine actions: al-Musawwir, the Designer, He who forms, for he appeared in the most perfectly formed shape; al-Hafiz, the Protector, for he kept the storehouses of Egypt under his care; and al-Afuw, the Forgiving, for that he forgave his brethren (for their crime against him).

Job
As for Ayyub u: If love had become manifest in Ya’qub u, and beauty in his son Yusuf u, the Divine Will thereupon decreed the appearance of another prophet who was to be subjected to trials and suffering, for love is necessarily associated with pain.
Therefore Ayyub u was born into this world and suffered all manner of affliction, as troubles are the prerogative of the Friends of God. It is transmitted to us that the Holy Prophet Muhammad (on whom be peace) once said:
Affliction is one of the whips of Allah with which He drives His servants towards Himself.
Ayyub’s u inner truth and spiritual reality was from the light of the name of the divine essence al-Ghani, the Wealthy, for after he had been stripped of all his wealth and family, Allah Almighty gave back to him what he had lost, and made Ayyub u rich not once, but twice. His heart and mind were of the light of the divine attribute as-Sabur, the Long-Suffering, the Patient, in as much as the Almighty proclaims in the Holy Quran:
Surely We found him a steadfast man. How excellent a servant he was! He was a penitent. (Sa`ad, 44)
Ayyub’s u self was made from the light of two divine actions. One of them was al-Wasi’, the Copious, the Comprehending, and the other at-Tawwab, the Oft-Returning, the Penitent. For he was able to carry the burden of so many afflictions, and returned always to his Lord, penitent.

Shu’ayb
As for Shu’ayb u: following the Prophet Ayyub u who had manifested all the trials of affliction on the path of love, Allah Almighty wished to send a prophet who was consumed by a fervent desire to be united in the meeting with his Lord.
Thus Shu’ayb u was sent to the material world. From his exceeding love of God he wept for three hundred years, and thrice he became blind. Once every hundred years his eyes opened and he saw again. His inner truth and spiritual reality were of the light of the name of the divine essence al-Majid, the Illustrious; therefore he became a chieftain of his people and earned the title of “preacher of the prophets”. His heart and mind were of the light of the divine attribute al-Karim, the Generous, the Munificent, for his kindness toward his nation was great. His self was of the light of two divine actions: al-Hakam, the Ruler, and al-Muqsit, the Just, the Equitable, for he governed his people and judged them at all times, exhorting them to measure with just measure.

Moses
Regarding Musa u: when the love of Allah had manifested perfectly through the friendship of Khalilullah (Ibrahim u), the passionate ecstasy of Ya’qub u, the beauty of Yusuf u, the patience of Ayyub u and the ardent yearning of Shu’ayb u, the Almighty decreed that they be succeeded by a prophet embodying perfectly the Majesty of Allah, who would completely vanquish the misguided unbelievers. Therefore Musa u was sent to this world of material existence. His inner truth and spiritual reality were of the light of the name of the divine essence al-Jalil, the Mighty, Majestic, and al-’Ali, the High, the Lofty, for that he had vanquished the foes of the Lord and risen above them, as He Almighty says in the Holy Quran:
Fear not, surely thou art the uppermost. (TaHa, 20)
His heart and mind were of the light of the divine attribute al-’Alim, the Wise, the Knowing, for he was knowledgeable in the learning of the Torah, and the Torah was the book of law for all prophets up until the time of ‘Isa u, the son of Maryam. His self was of the light of two divine actions: one al-Mu’izz, the Exalter, the other al-Mudhil, the Abaser, for that he exalted the station of the believers while abasing the unbelievers.

Aaron
As for Harun u: after the appearance of a majestic prophet, the Grace of God willed a prophet of Mercy to succeed him. Thus Harun u was sent to be a helpmate to Musa u, as Allah Almighty says in the Holy Quran:
Appoint for me of my folk a familiar, Aaron, my brother... (TaHa, 30)
His inner truth and spiritual reality were of the light of two names of the divine essence: az-Zahir, the Manifest, the Outward, and al-Batin, the Hidden, the Inward, for his kindness was manifest while his secret was unrevealed, hidden. His heart and mind were of the light of the divine attribute al-Ghafar, the Pardoner; thus Allah Almighty forgave the sins of his nation. His self was made of the light of two divine actions: one al-Ghafur, the All-Forgiving, the other al-Latif, the Fine, the Subtle. Therefore he covered the sins of his nation and showed them subtle kindness.

Ilyas
As for Ilyas u: when Allah Almighty had manifested His Majesty and His Mercy, the divine will ordained for these prophets to be succeeded by a prophet who would explain their works to the world. His inner truth and spiritual reality were from the light of the divine essence. Therefore his people needed him to give them various healing plants. His heart and mind were of the light of the divine attribute: al-Jamil, the All-Gracious. His self was of the light of two divine actions, al-Wahhab, the Bestower, and al-Muqtadir, the Powerful, the Mighty. It was given to him that he should ascend the mountain of the Lebanon and regard things on earth below and in the heavens above as the angels do.

David
As for Da’ud u: after the manifestation of divine majesty and divine mercy had reached completion, Allah Almighty willed a prophet to come into the world who was to suffer the affliction of love of Allah and many other troubles, and he was to be tried with the trials of beauty. Thus Da’ud u came into this world. His inner truth and spiritual reality were of the light of the name of the divine essence: al-Hakim, the Absolutely Wise, inasmuch as Allah Almighty has said:
…and We gave him wisdom and speech decisive.... (Sa`ad, 20)
His heart and mind were of the light of the divine attribute al-Qawwiy, the Strong, the Mighty One, wherefore he became a strong and mighty ruler, as it is written in the Holy Quran:
We strengthened his kingdom... (Sa`ad, 20)
His self was of the light of two divine actions: one was al-Muqaddim, He who causes to precede; the other was al-Muakhkhir, He who delays; wherefore he sent the commander Uriah out to battle in front of the Ark of the Covenant while he himself stayed behind. When he repented of his wrongful action, he was made to be Allah’s representative on earth.

Solomon
As for Sulayman u: after Da’ud u had witnessed the wonders which Allah revealed to him, after he had endured the afflictions Allah tried him with and wept for a full forty years, the divine will decreed a prophet to succeed him whose kingdom should be even greater and stronger than that of Da’ud u, so that his sovereignty should attain a degree of perfection. Thus Sulayman u was born into a position of worldly power. His inner truth and spiritual reality were of the light of the name of the divine essence al-’Azim, the Magnificent, the Glorious; therefore he rose to eminence above the people of this world.
His heart and mind were of the light of the divine attribute al-Matin, the Firm, the Trustworthy, wherefore his kingship, his judgment and his knowledge were sound and firmly grounded. His self was of four divine actions: one was al-’Adl, the Just; the second was Malik-al-Mulk, the Lord over worldly and spiritual dominion; the third, al-Hafiz, the Protector, the Keeper, and the fourth: ar-Rafi’, the Exalter. He was just because he practiced perfect equity towards anyone he met; he was a protector because he set anyone who raised his head against him firmly in his place, be he of mankind or of the Jinn; he was exalted because his throne, when he mounted it, rose up into the air with him; and he was Lord over all dominions because by divine decree he was made ruler over all peoples.

Ezra
As for ‘Uzayr u: when the perfection of kingship had been achieved through the rule of Sulayman u, the divine will decreed that he be succeeded by another prophet who was to be witness to many workings of the other world, such as coming to life again after having been dead, and he was made to witness absolute certainty, as it is written in the Holy Quran:
So We would make thee a sign for the people.... (The Cow, 187)
Thus ‘Uzayr u was born to the world. His inner truth and spiritual reality were of the light of two names of the divine essence, al-Awwal, the First, and al-Akhir, the Last. He was the first because in his life he witnessed his former condition; then he died. And he was last, because after death he witnessed his own coming back to life a second time. His heart and mind were of the light of two divine attributes, as-Sami’, the All-Hearing, and al-Basir, the All-Seeing. He was hearing because he heard the Word of the Lord, inasmuch as He speaks in the Holy Quran:
Nay, thou hast tarried a hundred years. (The Cow, 263)
He was seeing because he perceived himself in his second life. His self was of the light of the divine action al-Wali, the Guardian, the Trusted Friend, as he was trusted to witness the perfection of divine power.

Jonah
As for Yunus u: after Allah Almighty had shown various aspects of His power, one example being the Prophet ‘Uzayr u, His divine will caused another prophet to be sent to the world, who enjoyed divine protection, even though he was made to live in the depths of the sea and to make his home in the belly of a fish. Thus Yunus u was born into the world. His inner truth and spiritual reality were of the light of the name of divine essence: al-Wajid, He who brings into existence, the Creator, by reason of his light-filled existence in which there was no darkness. His heart and mind were of the light of the divine attribute: al-Ghafur, the Pardoner, for that he attained forgiveness from his Lord and was saved from drowning and rescued from his solitary confinement.
For Allah Almighty says in the Holy Quran:
So We answered him and delivered him out of grief; even so do We deliver the believers. (The Prophets, 86)
His self was of the light of two divine actions: one was al-Muqit, the Nourisher, the other was an-Nafi’, the Beneficial. Allah nourished him by spiritual fortification when he resided in the belly of the fish. He was helpful to people when he lived among them, and they benefited from him.

Zacharia
As for Zakaria u: when by the Grace of the Almighty the quickening of the dead had been achieved in ‘Uzayr u, and by divine munificence His Protection had been extended, the divine will decreed the succession of two prophets who both willingly gave their lives in the way of union with the divine. Thus Zakaria u and Yahya u came into the world.
Zakaria’s u inner truth and spiritual reality were from the light of the name of the divine essence al-Qayyum, the Eternal, Self-Existent. He became permanently established in the love of Allah and was so steadfast therein that even when he was hewn into two pieces he was able to persevere in patience.
His heart and mind were of the light of the divine attribute al-Hamid, the Praiseworthy, for through his actions he became worthy of praise. He even gave his life and soul in the way of Allah. His self was of the light of two names of the divine essence: one was al-Muhiy, the Life-Giver, the Quickener, the other was al-Majid, the Most Glorious, for his Lord called to him and spoke: “I have given you a son and I have called him Wali. His is to inherit his father’s knowledge as well as to give new life to his father’s name.” That is how the names al-Muhiy and al-Majid came to be manifested.

John
As for Yahya u: when Zakaria u had given away his life and soul for the love of God, the divine will decreed for a prophet endowed with perfection to succeed him and so necessitated his appearance. Thus Yahya u came into the world. His inner truth and spiritual reality were of the light of the name of the divine essence al-Haqq, the Truth. This name was given to him for his great endurance in preaching and his outstanding spiritual vision. His heart and mind were of the light of three divine attributes: al-Warith, the Inheritor; ash-Shahid, the All-Witnessing, and al-Baqi, the Permanent, Remaining. He inherited his father’s knowledge; therefore he is an inheritor, an heir. He witnessed the unseen world as well as being martyred in the way of Allah; therefore he is a full witness. Allah Almighty Himself bears witness to Yahya u:
Yahya has never sinned against Me; therefore, I do also love him.
Therefore, it is inevitable that the lover who is slain on the path of the beloved becomes permanently united with his beloved.
His self was of the light of a divine attribute, al-Wali, the Saint, the Friend of God. For none of Yahya’s u actions was ever rooted in any motivation of his lower soul.

Jesus
As for ‘Isa u: when the divine and universal order of things had reached its maturity, the divine will decreed the appearance of a prophet who would awake the dead and manifest many miracles and divine signs, so that knowledgeable and informed folk no longer could deny that Allah quickens the dead. For Allah has revealed:
That is how Allah brings the dead to life again.... (Baqara, 73)
Thus ‘Isa u came to this world. `Isa’s u inner truth and spiritual reality were from the light of the name of the divine essence, al-Ahad, the One, for that he came to be born without a father, and was living proof for the Unity of God. His heart and mind were of the light of the divine attributes al-Wahid and al-Khabir. He is al-Wahid, the Only, for that in both the physical and the spiritual world he is unique. As for al-Khabir, it is because he encompassed the knowledge of both the manifest and the hidden. As Allah has revealed in the Holy Quran:
…and I have taught you (to write) the book, and wisdom, the Torah and the Injil.
(The Table, 110)
The knowledge obtained from the Torah is outer knowledge, while that of the Injil is inner, spiritual knowledge. His self was of the light of three divine actions: al-Muhiy, the Life-Giver; al-Mumiyt, the Life-Taker; and al-Khaliq, the Creator. He is Muhiy on account of his raising the dead to life again.

Muhammad
When the perfection of the divine had completed its manifestation in the realities of men, on earth as in the unseen world, the divine will necessitated the coming of yet another prophet in whom all qualities of perfection would be expressed, and he was to be a messenger and all signs would be manifested in his person. This prophet was to be Muhammad (peace and blessings be upon him), Habibullah, the Beloved of Allah. In him are gathered all the (achievable) stations of this base world and the spiritual world separately and collectively. His spiritual reality encompasses the entirety of spiritual realities; he is a prophet in this world, as he is also a prophet in the world of spirits, and in the world of the divine.
After ‘Isa u departed from this world, nearly six hundred years went by before the Seal of the Prophets and Prince of all Messengers came to the world. In as much as Allah Almighty has spoken in the Holy Quran:
People of the Book, now there has come to you Our Messenger, making clear to you many things You have been concealing of the Book, and effacing many things. There has come to you from God a light, and a Book manifest whereby God guides whosoever follows His good pleasure in the ways of peace, and brings them forth from the shadows into the light by His leave: and He guides them to a straight path. (The Table, 17-18)
As Muhammad {s} was of Light, his station in the Lord’s Presence was an exalted one. His inner truth is of the truth of all truths, and his name is the greatest name, it combines all divine names and attributes within itself. His spiritual reality is from the light of the divine essence itself. His mind is from the light of the names of the divine essence. His heart is from the light of all the divine attributes combined. His self is from the light of the names of all divine actions.
When Allah Almighty sent him to perform his prophetic mission, He made him the Prince of all divine messengers, and He sent him as a mercy to the worlds, as it is revealed:
We have not sent thee, save as a mercy unto all beings. (The Prophets, 107)
And Allah gave him knowledge of the stories of all the prophets who had gone before him. Thereafter Allah spoke to him: “Be patient, practice the patience of Asiya (wife of Pharoah)!” As He says in the Holy Quran:
So be thou patient, as the Messengers possessed of constancy were also patient.
(The Sand Dunes, 35)
By the “Messengers possessed of constancy” (the “ulul-’azm”) are meant the great prophets like Nuh u who was patient with the great troubles his people heaped upon him; and like Ibrahim u who was patient in the face of the fire of Nimrod; and Ismail u who was patient as he was about to be sacrificed; and as Ya’qub u was patient during his separation from Yusuf u, and with the blindness that beset him on account of the pain he felt; as Yusuf u was patient when he was cast into a well and later thrown into prison; as Ayyub u showed patience in the midst of so very many trials, and as Musa u was patient with the injustice and violence of his people. Da’ud u patiently wept for forty years over the mistake he had made. Yunus u was patient when he was swallowed by the fish. Zakaria u was patient when he was sawn in half. Yahya u was patient when he was martyred in the way of Allah Almighty. ‘Isa u was patient while laying brick upon brick, and he said:
Truly, the world is but a bridge; seek to pass over it, and do not try to repair it.
Therefore, should they ask you: how are the prophets able to perform their calling of inviting people to the Truth while they are aware of Him at every station? Then the answer is as follows: the Lord has placed a veil of light between His prophets and Himself. By means of these veils they are able to address their people.
Some have also said: In the world of spirits Allah Almighty counseled His prophets thus: “I have sent you to My servants living in the world of base matter: therefore, show them no anger by ascribing to them certain actions, and veil yourselves from Me. Likewise, show them no pleasure on account of certain actions which they ascribe to themselves, and remain veiled from them also through spiritual concealment, for it is upon you to perceive the Lord Almighty in people, and to discern the people in the Almighty.”
Know then that no one may reach the inner secrets of the prophets, and no one may know their states but Allah Almighty. Oh ye who are seekers of the divine! Of this you must be mindful: to follow from beginning to end what I have made clear to you, without deviating into denial or falsehood, but by keeping to the path of moderation and admonition. So that, perhaps, in the end you will comprehend the highest form of wisdom, and maybe at the final outcome you will drink of the wine of knowledge. For I have made plain the code of Divine Law of the prophets, their spiritual realities and their exemplary conduct; you must hold them in highest respect and try to follow their example.
In their stories is surely a lesson to men possessed of minds. (Joseph, 111)
Insha’Allah, we will now attempt to complete our instruction, to inform of the outer and inner aspects of religious law, and of the attributes and qualities of the Prophet Muhammad, on whom be blessings and peace.